Posts tagged ‘Thomas Torrance’

January 13th, 2015

New eBook Release: The Philosophy, Theology, and Science of Molinism

by Max Andrews

Philosophy, Theology, and Science of Molinism AmazonMy newest eBook, book 2 in the series of Molinism eBooks, The Spread of Molinism, is now available for Amazon purchase. I’m very grateful to Ken Keathley, author of Salvation and Sovereignty: A Molinist Approach, for his contribution and foreword to the eBook.

US Store Link: http://www.amazon.com/dp/B00S5K0I8G

UK Store Link: http://www.amazon.co.uk/gp/product/B00S5K0I8G

AU Store Link: http://www.amazon.com.au/gp/product/B00S5K0I8G

Screen Shot 2014-11-30 at 1.28.12 PMThe aim of my first eBook on Molinism, An Introduction to Molinism: Scripture, Reason, and all that God has Ordered, was intended to ease in those who may be unfamiliar with the major talking points and issues concerning Molinism today. Likewise, it was intended to present Molinism accurately, avoiding misrepresentations or straw-men presentations from non-Molinists. This eBook will be a bit denser and more complicated that the previous book and this will assume that you’ve read An Introduction to Molinism and are, at least, competent in handling and understanding the topic of Molinism.

The aim of this edition in my Molinism eBooks series is to briefly recap some content from the first edition that way you’ll have a greater context for this edition, yet without being overly repetitious. Secondly, I’m going to focus on God and his relationship with creation; that is, understanding, first and foremost, perfect being theology (and deal with the pestering grounding objection—that which never goes away despite its continuous, sound refutation), then natural theology, and theology of nature. This brings us to the next section, which focuses on the theological methodology known as Scientific Theology. Having then established a proper perfect being theology hermeneutic and God’s relationship to nature, I tackle one of the prevailing scientific questions in physics and cosmology/cosmogony: many worlds (also known as the multiverse). Towards our close I discuss a few questions that are often posed to Molinists such as whether or not Molinism actually solves the problem of providence and free will by ultimately making the world deterministic since, after all, he chose which world to create. Lastly, I didn’t want to focus on a Molinist soteriology but I have devoted several pages to discuss John 6 and Romans 9 and the role of God’s “ultimate determination” and compatibilism.

November 30th, 2014

New Molinism eBook to be Released

by Max Andrews

Screen Shot 2014-11-30 at 1.28.12 PMMy second eBook in a series called “The Spread of Molinism”, is now coming out with Volume 2, The Philosophy, Theology, and Science of Molinism. This will assume that you’ve read and have mastered the basics of Molinism I presented in Volume 1, An Introduction to Molinism: Scripture, Reason, and All that God has Ordered.

This book is substantially longer and more in depth. For example, in my Word document, my first book was 54 pages single spaced. This book is approximately 100 pages single spaced (size 10 font). Below is a sample preface with the outline. I don’t have a release date set for it just yet but it will be sometime before Christmas. It would certainly make for a great Christmas gift to parents, siblings, or others interested in the debate–by gifting both volumes!

I will keep everyone informed on the progress.

March 4th, 2014

God, Man, the World and Ontological Relations

by Max Andrews

God created both us and our world in such a way that there is a certain fit or match between the world and our cognitive faculties.  This is the adequation of the intellect to reality (adequation intellectus ad rem).  The main premise to adequation intellectus ad rem is that there is an onto-relationship between our cognitive or intellectual faculties and reality that enables us to know something about the world, God, and ourselves.[1]  This immanent rationality inherent to reality is not God, but it does cry aloud for God if only because the immanent rationality in nature does not provide us with any explanation of itself.[2]

In reality all entities are ontologically connected or interrelated in the field in which they are found.  If this is true then the relation is the most significant thing to know regarding an object.  Thus, to know entities as they actually are is to know what they are in their relation “webs”.  Thomas Torrance termed this as onto-relations, which points more to the entity or reality, as it is what it is as a result of its constitutive relations.[3]

March 3rd, 2014

The Problem of Bad “Biblical” Rhetoric

by Max Andrews

If we are pursuing truth then there are many means to discovering what the truth is [about God, reality, etc.]. It’s incredibly naïve to dismiss something because it is not in a preferred category. If we are pursing truth then it would be a category error to dismiss a challenging viewpoint simply because of categorically dismissiveness. Throwing words around like unbiblical, sub-biblical, and non-biblcal are rhetorical devices used in a debate when both parties (or more) believe that they are defending a biblical position. You may believe that something is one of the aforementioned categories but to continuously bring it up is quite the rhetorical effort, and I admit, probably effective to the listeners and debaters, but it doesn’t help and it’s simply annoying. The same thing goes for the claim of “meaningful exegesis” (some people may recognize that line). The two parties in the debate sincerely believe they are doing meaningful exegesis but it simply rhetoric and places the person categorically below the other one by trumpeting their position as being [the only] biblical position. It’s like political public opinion. If you repeat something long enough, be it true or not true, they’re going to start believing it (analogically speaking, the audience or listeners).

June 25th, 2013

Knowing Something about Science is Knowing Something about God

by Max Andrews

Thomas Torrance argues that if scientific investigations of the world are understood to make real contact with the real of things (i.e., the truth of being), and then are able to bring our thought or knowledge into a consistent and illuminating mathematical  representation which enables persons to penetrate to even more profound levels at many points, then the inherent rationality of the objective world “imposes” itself upon the human knower. So it is, he says, with scientific theology,[1]

…[in scientific inquiry] into the ways and works of God we consider

May 13th, 2013

Thomas Torrance–One of the Greatest Theologians of the 20th Century

by Max Andrews

Thomas F. Torrance (1913 – 2007) – the developer  of scientific theology

Thomas Torrance was a professor of Christian Dogmatics at the University of Edinburgh in Scotland.  He was heavily influenced by Karl Barth and contemporary science.  He translated Barth’s Dogmatics from German to English. (Which is quite voluminous–thirteen volumes, six million words).  He was also a recipient of the Templeton Prize for the advancement of religion.

In reality all entities are ontologically connected or interrelated in the field in which they are found.  If this is true then the relation is the most significant thing to know regarding an object.  Thus, to know entities as they actually are what they are in their relation “webs”.  Thomas Torrance termed this as onto-relations, which points more to the entity or reality, as it is what it is as a result of its constitutive relations.[1]

The methodology of the epistemological realist concerns propositions of which are a posteriori, or “thinking after,” the objective disclosure of reality.  Thus, epistemology follows from ontology.  False thinking or methodology (particularly in scientific knowledge) has brought about a failure to recognize the intelligibility actually present in nature and the kinship in the human knowing capacity to the objective rationality to be known.[2]

January 3rd, 2013

Ontological Relations

by Max Andrews

God created both us and our world in such a way that there is a certain fit or match between the world and our cognitive faculties.  This is the adequation of the intellect to reality (adequation intellectus ad rem).  The main premise to adequation intellectus ad rem is that there is an onto-relationship between our cognitive or intellectual faculties and reality that enables us to know something about the world, God, and ourselves.[1]  This immanent rationality inherent to reality is not God, but it does cry aloud for God if only because the immanent rationality in nature does not provide us with any explanation of itself.[2]

In reality all entities are ontologically connected or interrelated in the field in which they are found.  If this is true then the relation is the most significant thing to know regarding an object.  Thus, to know entities as they actually are is to know what they are in their relation “webs”.  Thomas Torrance termed this as onto-relations, which points more to the entity or reality, as it is what it is as a result of its constitutive relations.[3]

The methodology of the epistemological realist concerns propositions of which are a posteriori, or “thinking after,” the objective disclosure of reality.  Thus, epistemology follows from ontology.  False thinking or methodology (particularly in scientific knowledge) has brought about a failure to recognize the intelligibility actually present in nature and the kinship in the human knowing capacity to the objective rationality to be known.[4]

July 10th, 2012

Science and Divine Action in Nature

by Max Andrews

The Enlightenment restricted knowledge to experience and the phenomenal. Post-Enlightenment thought sought to progress in knowledge while considering the advances the Enlightenment had made.  The Christian faith attempted to develop a new relationship between transcendence and immanence.  Transcendence has to do with God’s being self-sufficient and beyond or above the universe.  Immanence corresponds with God being present and active in creation, intimately involved in human history.  Newtonian physics did not permit God to be immanent in the universe.  This was brought into light by the unmistakable success of science.[1]

June 14th, 2012

Theology Thursday: Thomas F. Torrance Part 2

by Max Andrews

Theologian: Thomas F. Torrance (1913 – 2007) – the development of onto-relations

More about his theology:  Thomas Torrance was a professor of Christian Dogmatics at the University of Edinburgh in Scotland.  He was heavily influenced by Karl Barth and contemporary science.  He translated Barth’s Dogmatics from German to English. (Which is quite voluminous–thirteen volumes, six million words).  He was also a recipient of the Templeton Prize for the advancement of religion.

In reality all entities are ontologically connected or interrelated in the field in which they are found.  If this is true then the relation is the most significant thing to know regarding an object.  Thus, to know entities as they actually are what they are in their relation “webs”.  Thomas Torrance termed this as onto-relations, which points more to the entity or reality, as it is what it is as a result of its constitutive relations.[1]

The methodology of the epistemological realist concerns propositions of which are a posteriori, or “thinking after,” the objective disclosure of reality.  Thus, epistemology follows from ontology.  False thinking or methodology (particularly in scientific knowledge) has brought about a failure to recognize the intelligibility actually present in nature and the kinship in the human knowing capacity to the objective rationality to be known.[2]

June 13th, 2012

Word of the Week Wednesday: Kinetic Thinking

by Max Andrews

Word of the Week: Kinetic Thinking

Definition: That step forward in which one allows his reason to move along with the movement of the Truth in order to acquire the mode of rationality for apprehending the Truth that moves and lives and acts upon us in history.

More about the term: The Reformation opened up the historical perspective of understanding and initiated a historical mode of thinking, due as much as anything else to the Old Testament studies.  However, the Reformation did not have the philosophical or intellectual tools with which to consolidate that insight and elaborate the change in method, and so Protestant theology soon fell back upon the old Aristotelian tools of thought.  Consequently the development of historical thinking was severely retarded.  When it did finally break out, however, it developed in two ways, each involving a fundamental error at the root, i.e. the historical thinking of the Enlightenment on the one hand and of Romanticism on the other hand.  It is this duality that is ultimately responsible for the false problem in which the Dilthey-Troeltsch-Herrmann-Bultmann line of thought is entangled in their distinction between Historie and Geschichte.